Orations of Eusebius of Emesa

the salvation of those who despise [it], from the harmony of the Old and New Testaments. A certain critical theory, as to why he so linked and composed them, can scarcely be conceived. It is the same in other places: and there is no instance where he has followed another text than our own. He brings forward testimonies of the Holy Scriptures either from memory or according to homiletic and ascetic accommodation. Nor do homilists proceed differently to this very day, whose use in critical matters is either very slight or null.

If, therefore, the hypothesis which the Very Honorable and Very Reverend Fridericus Münterus, Bishop of Seeland, recently proposed (19) regarding our Eusebius conforming to the Gospel of Nicodemus, be taken as though our author used a text of the Holy Scriptures other than the canonical one, we indeed cannot add our vote to it. We willingly agree, however, that the Emesene in historical tradition—which you might not ineptly call ecclesiastical mythology—drew as much as possible from this apocryphal Gospel, or, if this does not please, from the same sources which the Pseudo-Nicodemus used. For even if you were unwilling to approve the opinion of those who think this apocryphon was already written around the middle of the century (cf. Guil. Ludov. Brunn, *Disquisit. hist. crit. de indole, ætate et usu libri apocryphi*, commonly titled *Evangelium Nicodemi*, Berlin 1794, 8, p. 83-85), it is nevertheless certain that this book is ancient enough and was very commonly used during the middle ages, as so many Latin, French, German, Anglo-Saxon, etc., versions attest. But this Gospel can be used with much greater safety as a testimony now that the Greek text, previously unknown and differing much from the Latin version in Fabricius, has appeared in Birch's *Auctarium codic. apocr. N. T.*, Fabricius, Copenhagen 1804, 8.

We would have preferred, indeed, that a man most learned and most dear to us had not desisted from his plan of editing Eusebius and illustrating him from the Gospel of Nicodemus. Yet since, no doubt, there are many others ^C who could satisfy these desires, we have considered it our duty, as much as it could be done, to attend to this harmony and to note with care the individual places where the Emesene seems to agree with the Gospel of Nicodemus and to have drawn from it. In this matter, we regret nothing more than that we are not permitted to compare the new edition of this apocryphon which the Very Reverend J. C. Thilo, a most outstanding theologian at Halle, promised in his *Notitia uber. novæ codic. apocr.*, of the Fabricius edition, which was prefixed to the *Acts of the holy apostle Thomas *, etc., 1823, 8, published by him. Now, from the fact that a man most learned and of most acute critical genius has discussed, from page XXX to LII, the Gospel of Nicodemus, the Acts of Pilate, and other works of a related subject, it will be perfectly understood how much is to be expected from this new edition. Desiring it, therefore, with the greatest longing, we only add what the author advised on pages XLVI-XLVII regarding this Judaizing Gospel: "Of a certainty, it seems to us also, as others doubt, that the archetype of the book was written not in the Hebrew or Latin language, but in the Greek; yet the Greek text, such as we have it later edited by Birch, can by no means be considered older than the fifth century, since it bears so many and such indubious signs of the Greek language failing and decaying from the Theodosian age. Thus, this appearance of the language agrees excellently with the time notation which Ananias asserts he lived in," etc.

Besides the Greek text edited by Birch—not accurately enough and devoid of accents—we have also compared the versions, or rather the Latin recensions, which, as they differ among themselves, also very often depart significantly from the Greek. It does not seem alien to our undertaking to observe this, since our third oration provides a singular example of a double edition or recension.

EUSEBIUS OF EMESA: SACRED ORATIONS NOW PUBLISHED FOR THE FIRST TIME.

MONITION REGARDING THE FOLLOWING ORATION.

NOTE. * From the manuscript codex which is preserved in the Imperial Library of Vienna under the rubric *Codd. Theol. Gr.* cod. 218, and concerning which one must see Petr. Lambecius, *Commentar. de Biblioth. Cæsar. Vindob.* ed. 1671, lib. v, p. 323-524. Cf. Dan. Nesselius, *Catal. Vindob.* 1690, n. 307. Paris 1664, 4, p. 82, [mentions] our oration [ascribed] to Eusebius.

^A It seems to have been taken from the words, p. 4: "The Forerunner arrived before those locked away in Hades," and what follows: "Thus also John, as a leader, ran into Hades, existing as a lamp; and he signaled to those there, saying: 'The Sun of Justice is coming to deliver you.'" It should also be referred to Oration 3, p. 25: "I heard what John announced," etc. Nor was it poorly chosen; for there is a strong argument, which is treated in the first and main part of the oration. The word *parousia*, as far as we know, is never used for Christ’s descent into the underworld, and in its place *katabasis*, or *kathodos*, or *katelthein eis ton haden* is usually used. But John’s descent is called a *parousia*, so that it might be distinguished as the act of the Forerunner announcing the Lord's coming from the triumph which Christ won over the underworld and the devil.

But as far as the descent of John the Baptist himself into the underworld is concerned, our Eusebius is neither the first nor the sole ecclesiastical Father who speaks on this matter. From the 2nd century, we have the testimony of Hippolytus, *On Antichrist*, c. 45, where it is said: "He (John) arrived before them to evangelize those in Hades, having been killed by Herod, becoming a Forerunner there, on the point of signaling that the Savior would also descend there, delivering the souls of the saints from the hand of death." Furthermore, in Epiphanius, *Homily on the Sepulchre of Christ* (Opp., II, p. 268, ed. Petav.), we read: "There also was the great John, greater than all the prophets, as if in the dark womb, preaching Christ to all in Hades, the dual Forerunner and herald of the living and the dead; he who was sent from Herod’s prison to the general prison of Hades, of those who had fallen asleep from ages past, the righteous and the unrighteous." Many Greek writers of a later age repeat the same, as attested by Nicephorus Callistus, *Hist. eccl.* lib. 1, c. 51, and Leo Allatius, *De libris ecclesiast. Græc.*, p. 504. From Chrysostom (hom. 38 on Matthew) and Theophylact (Commentary on Matthew xi, 2), both of whom prove that John, being superior to the prophets, could not have been ignorant of the crucifixion of Christ and the descent into Hades. This rationale, indeed, will not have much weight when one considers the *synkatabasis* which our author posits in his narrative. Jerome also brings forward and does not disapprove of this interpretation (Epist. to Algasia and Commentary on Matthew xi); for he says: "John, established in chains, was sending his disciples, so that while searching for himself, he might learn for them." But the saying, "Art thou he that is to come, or look we for another?" can also have this meaning: "I know that thou art the one who came to take away the sins of the world; but because I am about to descend to the underworld, I ask this: whether thou thyself art descending there too, or if it would be impious to believe this about the Son of God, and whether thou art about to send another? This, however, I desire to know, so that as I announced thee to men on earth, I may also announce thee to the underworld, if indeed thou art to come." And our author assumes this interpretation throughout this whole oration.

But if we leave aside these and other testimonies of the Fathers, this is most certain, that in the Gospel of Nicodemus a very similar or rather the same history is read. In the Greek text, indeed, both from the Paris and Palatine-Vatican codices (in Birch, *Auctor. Fasc.* i, p. 109-111), few and imperfect things are told. In the Palatine-Vatican codex, the history is missing; but the whole passage: "to become the Only-Begotten Son of God," cannot be attributed to anyone other than John, whom the New Testament also praises as a herald of repentance. In the other codex, the *kerygma* (proclamation) is omitted, but the history continues: "John, therefore, teaching thus in Hades, Adam, the first-formed and our forefather, having heard, says to his son Seth, etc."

But the narrative is far longer and more adorned, which the Latin version, or rather recension (to use this technical term brought forward by more recent scholars) presents, found in Fabricius and other editors. In it (c. xvii) Charinus and Lenthius are explained (duumvirs whom Christ had liberated from Hades, so that they might be witnesses on earth of what Christ did in the underworld) that Simeon was the first who announced to Adam, the prophets, and the saints held in the underworld the coming of Christ and the liberation from prison (21). John follows him, of whom Pseudo-Nicodemus sets forth these things: "And after this he came up as a little hermit (22), and is interrogated by all: Who art thou? Responding to whom, he said: I am the voice of one crying in the desert, John the Baptist and prophet of the Most High, going before [or leading the way] before the face of his coming to prepare his ways, to give knowledge of salvation to his people, for the remission of their sins. And I, John, seeing Jesus coming to me, was compelled by the Holy Spirit and said: Behold the Lamb of God, behold who takes away the sins of the world! And I baptized him in the river Jordan and I saw the Holy Spirit descending upon him in the form of a dove. And I heard a voice from heaven saying: This is my beloved Son, in whom I am well pleased; hear him! And now, I going before his face, have descended to announce to you, that in a short while he will visit—[or rather] he has visited us, the Son of God, the Orient from on high, coming to us who sit in darkness and in the shadow of death."

No one fails to see the structure of our oration, by which John is presented in the underworld as the herald of Christ who is about to arrive, to be composed in accordance with this narrative. In this, however, it differs, that all that is in it about Adam and his son Seth (handing down the revelation of Michael the archangel), exposed in c. xix, is omitted by our author. Whether he omitted it by intent, or whether he did not find it in the book which he followed, so that that narrative about Adam was added in the 5th century (25), it is not clear from the wording, and on both sides of this matter it could be argued. For ^{B C D} [NOTE. [alt-version omitted]]

the tradition concerning the liberation of Adam from the underworld, through Christ the victor over death and the devil, is well enough known, as is evident from Epiphanius in his oration on the burial of Christ (Opp., t. II, p. 273) and other testimonies. Our author, therefore, could have drawn this from sources other than the Gospel of Nicodemus, which, however, as is plain to see, he did not do; for there is absolutely no mention of Adam made by him. He speaks simply of all those who were "shut up in Hades," and then invokes the testimonies of the principal prophets of the Old Testament regarding the person of Jesus Christ.

The proclamation of John is called *euangelismos*, a term signifying the same thing as *didaskalia* in the Gospel of Nicodemus, according to the Greek text, c. xix. Nor does it differ from *euangelion* (e.g., Gal. 1:6, 7, 8), except in that ecclesiastical writers use it more rarely, and as if they reserved that term as something more exquisite and holy for the apostles of Christ. Although, therefore, on page 7, and below on page 23, and cf. page 29, it is said concerning John: "Regarding whom he has now proclaimed the good news to them," nevertheless the proclamation of the already impending liberation is not called *Euangelion* (as in the New Testament), but *euangelismos* (24).

In the Gospel of Nicodemus, as cited above, this *euangelismos* of John itself is presented. But our author omits this; for the words on page 4, "And he announced to those there that the Sun of righteousness is coming and will lead them [or 'us'] out," indicate the sum and matter of the proclamation, but do not express the form itself that he used in speaking. Rather, he institutes an examination with the prophets and challenges them individually to produce and repeat their own prophecies concerning the person and fate of Jesus Christ. This should not be understood as if John, ignorant of future events, did not understand the prophecy and the dispensation; rather, he is set forth as a Socratic-like teacher who, by proposing questions, provides students or listeners the occasion of bringing forth what they have in their mind and heart. The prophets stirred up by our author speak from what is conceded and confessed, and their prophecies are cited for no other purpose than to confirm the apostolic opinion: "No prophecy of scripture is of any private interpretation" (II Pet. 1:20).

The testimonies of the prophets of the Old Testament (David, Isaiah, Jeremiah, Hosea, Micah, and Zechariah) are cited simply and without added interpretation. From this, we see that the author did not tenaciously adhere to individual passages and phrases, but looked to the universal prophetic Word. This confirms the judgment of Jerome, which we have already praised above, in which he says that Eusebius followed history more. Indeed, he pretends, as was said on p. 6, that each prophet is "speaking about each dispensation which the Lord was about to perform"; but all their utterances, brought forward not in chronological order but in a real one, constitute one common prophecy, by which the twofold status of Jesus Christ is depicted. Therefore, this "cloud of witnesses" (Heb. 12:1) teaches—with whom the summoning of witnesses in Epiphanius (Opp., t. II, p. 268 seqq.) should be compared—how true that apostolic utterance is: "The Spirit of Christ which was in them, testifying beforehand the sufferings of Christ and the glories that should follow" (I Pet. 1:11, 12). We learn, moreover, which sayings of the Old Testament were held at that time to be Messianic prophecies; and from this, the history of the interpretation of Holy Scripture can be not unhelpfully illustrated from this oration.

The concert of the prophets is interrupted by a dialogue between Hades (the lord of the underworld) and the devil. For since the prophets, because of the joyful message concerning liberation from captivity and restoration to a better lot, were expressing their joy and raising up shouts of jubilation ("these great-minded ones rejoicing at the invitation"), Hades seeks the cause and occasion of this joy and exultation. The devil, responding in few words, explains the cause and history of this, John the Baptist. Our author admirably paints the devil's cunning and cowardice at the same time. He indeed disguises his fear; he narrates the matter as if it were of little moment; for he says: "Small things have caused me grief," when yet there are many and great evils by which each adversary afflicted him; he confesses that from the beginning he was not without fear ("I was greatly grieved in the beginning and was afraid"); but while he boasts of being unafraid and rebukes Hades for his pusillanimity, he can hardly hide the fear by which he himself is held. He persuades Hades and himself that he despises "that man," i.e., Jesus, but nevertheless fears and is anxious about him, of whom he boasts: "I no longer cared about this," and soon: "I do not fear him."

Hades is by no means led on by the devil’s fictions and fallacies, but rightly guesses what is about to happen, and fears mourning, grief, and mockery. The exultation of the prophets and the hope of victory is for him lamentation and the expectation of disaster. The devil, however, clings to his fiction and continues to persuade himself and his associate that Jesus is not the Son of God, but a pure and simple man, the Son of Mary and Joseph, whose birth and fate he briefly recounts. He was confirmed in his error by an initial event, which he interpreted according to his own whim. For Matthew narrates in his Gospel, c. xiv, v. 13 (cf. Matt. v, 12; Mark 1:14), concerning Jesus, after the death of John was announced to him: "And when Jesus heard it, he departed from there by ship into a desert place apart." This fact, therefore, he twisted for himself, as is expressed on page 7: "But hearing of the death of John, and fearing lest Herod should kill him [or 'it'] also, he fled into Galilee; then he knew that he is just a man" (i.e., nothing other than a man; or 'an afflicted man,' i.e., a man affected by sadness and fear), "and he fears death." And so he reasons: Since Jesus is a man, regarding nothing human as alien to himself, and fearing death, he cannot be the Son of God.

We have here the argument upon which the whole economy of this homiletic drama (25) rests, and which represents general Christian antiquity. In both Churches there were many doctors who treated this argument. You will find more examples collected in Guil. Münscher, Handbuch der christlichen Dogmengeschichte, part iv, p. 277 seqq.

The ancients judged in this way neither absurdly nor against biblical analogy. For if the mysteries of the incarnation of the Son of God were known to the good angels themselves only by special divine revelation (of which Peter writes, I Ep. 1:12: "Into which things the angels desire to look"), how could the devils and his angels, "who did not keep their own beginning" (Ep. Jud. v. 6), have known so splendid and salutary a mystery? For the incarnation of the Son of God is a matter to which applies what the Apostle declares: "None of the princes of this world knew," and likewise: "Things which God has prepared for those who love him" (I Cor. 2:8, 9). Such however are not unclean spirits.

NOTES. ...suffer the punishment for the Adamic sin. Therefore the matter is exactly the same as that which Paul explains at greater length in Rom. 5:12 seqq. (24) In Leo Allatius, *Diatribe on the writings of Symeon*, Paris, 1664, 4, many orations on the beheading of the Forerunner are praised. Among these also, page 83, Michael Psellus's *Oration on the Annunciation*. But it is doubtful whether it is the feast of the Annunciation, which the Greeks are accustomed to call *euangelismon*. (25) If anyone is offended by this statement, let him know that it is already read in Clement of Alexandria, *Exhortation to the Gentiles*, 10, page 172 (ed. Oberth.): "For having taken on the human mask and having refashioned it with flesh, he performed the saving drama of humanity."

and wickedness, from which, as from enemies, God hides His eternal plans and decrees for promoting the salvation of men through Christ.

From the evangelical history, it is clearly apparent that the devil (who, in the Holy Scriptures and ecclesiastical doctrine, is opposed not to God, but to Christ) was uncertain and doubtful whether Christ was the Son of God or not, and what His birth and humble condition in this life signified for Him. This is testified to by the narrative of the temptation of Christ, as it is handed down in Matt. iv, 1, 11; Mark i, 12, 13; Luke iv, 1, 14. He approaches Jesus, the tempter, as a dubious and suspect person; he wishes to explore whether Jesus is the Christ, the Son of God, such as He proclaimed Himself to be, and he tempts Him in various ways, saying: "If You are the Son of God." He supposes it, indeed, but he does not know for certain whether he supposes it rightly or not. Thus, many among the ancients explain the history of the temptation, as Hugo Grotius noted on Matt. iv, 3.

The Fathers (as is evident among many others from Athenagoras, *Legat.* p. 27, and Epiphanius, *Haer.* 47) always gravely criticized the Gnostics and Manichaeans, because it was not Christ and Belial, as the Christian economy demands, but God and the devil, like patrons of dualism, whom they posited and considered as opposed to one another. They teach that the devil is not a god or a lord, but an evil angel and a minister of evil. The devil and his angels do indeed surpass men in knowledge and power, yet they are far inferior to God and are His subjects and servants; neither omniscient nor omnipotent, they can neither know nor effect anything except what is permitted to them by God. We have many testimonies of the Fathers regarding this matter. Among many others, we commend: Hermas, *Pastor*, mand. VII, XVII, § 5; Irenaeus, *Adv. haer.* lib. v, c. 26; Origen, *De princip.* lib. III, c. 2; lib. I, Prooem. § 5; Tertullian, *Apol.*, c. 22 seqq.; Cyprian, *De zelo et liv.* serm. 2 *De idol. van.*, p. 8; Lactantius, *De opific. Dei* c. 19, 20; Augustine, *De Eccl. dogm.* c. 4, adnotat. c. Faustin. XXI, c. 2; *De vera rel.* c. 13; *De civit. Dei*, lib. VIII, c. 22; Gregory the Great, *Moral. in Job*, II, c. 6; XIV, c. 14, 16, 23; John Cassian, *Collat.* VII, c. 21, and others.

Our author depicts the devil in such a way. He observes men, attends to their character and customs, and keeps watch over their deeds and words. But the same thing happens to the most cunning spirit as happens to men: he falsely assumes, interprets wrongly, and reasons perversely.

I. ORATION ON THE ADVENT AND PROCLAMATION OF JOHN (THE BAPTIST) IN THE UNDERWORLD.

^A Of the blessed Eusebius, a sermon on the advent of John in the underworld, and concerning those enclosed there. Master, give the blessing. We have need today to inquire again...

SECOND EDITION. Concerning the advent of John into the underworld, and concerning those who were there.

[Cod. f. 333 b.] "We have need today to inquire again into the following matters of the morning discourse, and..."

to know what manner of evangelization the Precursor brought in Hades, and what they asked him there." ^A Having sent his disciples to the Lord to learn the precision of the question, "Art thou he that cometh, or do we look for another?" and they having returned and brought back the answer, behold, Herod sent and beheaded John in prison. And having finished his course, the Precursor arrived to those shut up in Hades. And seeing the radiance of his lamp, they recognized him; and they began to ask him concerning the Sun of righteousness, ^B if he had seen the lamp of the world, John, and comfort came to them. For they knew that even the presence of the Sun of righteousness is near. For just as when the night has passed and the light of the day is dawning, the morning star runs ahead announcing the advent of the sun; so also John, inasmuch [alt-version omitted]

NOTES

^C ...signifies the fifth day, or as it is now called, the day of the viridian [Holy Thursday]. If you are unwilling to admit this, we must remain at the fourth feria (Wednesday). But the discourse which follows, concerning the betrayal, pertains to the fifth feria, at the end of which it is said: "This, indeed, is the continuation which is promised for the following day, and is presented in the discourse... delivered, i. e., on the sixth feria of the Great Week."

If faith is to be had in the testimony already cited above from Leo Allatius, *Diatribe de Symeonis scriptis*, p. 82, the words: *etc.*, indicate the time of day when the discourse was delivered; namely, in the morning assembly. Then the discourse concerning the betrayal of Judas was delivered in the afternoon or evening assembly, and the next day followed, i. e., the third day of the Preparation [Good Friday]: *etc.* As in the ancient Church no sacred discourse was held without a text of Holy Scripture, so also our [discourse] presupposes a biblical reading in place of a text. This reading is either from Matthew... or Matthew... The word *ἐρευνᾶν* [to inquire], which Eusebius uses, is said not only in the biblical passage John v, 59, but also by ecclesiastical writers always concerning the interpretation and accommodation of Holy Scripture. It has, however, according to Athanasius and Theophylact, this emphasis: *ἐρευνᾶν* [to inquire]; with which Chrysostom ^D agrees.

(a) At the time of Chrysostom, the theme of this day was the principal one...

XII. In John: "Not of ignorance, but of precise knowledge is the inquiry indicative."

(50) *Male ἐρευνᾶν apud Lambecium.*

(51) Concerning the Sun of righteousness: The whole passage is to be referred to John i, 7-9, and I Pet. i, 19. John is compared with the dawn, or rather with the Light-bringer, the messenger of the sun. The metaphor is taken from Mal. iv, 2 (Hebrew text iii, 20): "And unto you that fear my name shall the Sun of righteousness arise," which passage the ancients held as a prophecy concerning Christ and His precursor Elias (under whom John the Baptist was hidden; cf. Matt. xi, 14). Regarding the frequent use of this metaphor among the Greek and Latin Fathers, see Suicer, *Thes. eccles.*, vol. II, pp. 1319-21. We add a passage from Clement of Alexandria, *Cohort. ad gent.*, vol. I, p. 178, ed. Oberth., indeed cited by Suicer, but not appended in its entirety. He says, however, concerning Christ: "Hail, O Light, for the Light from heaven hath shone upon us who were buried in darkness and shut up in the shadow of death, brighter than the sun, sweeter than the life here; that Light is eternal life; and all that it hath touched, liveth. The night, however, feareth the Light; and setting through fear, it giveth place to the Day of the Lord. All things have become unslumbering light, and the sunset hath believed in the sunrise. This, the new creation hath willed; for the Sun of righteousness, riding over all things, likewise encompasseth humanity, imitating the Father, who maketh His sun to rise upon all men, and sprinkleth the dew of truth; He hath turned the sunset into sunrise, and hath resurrected death into life."

(52) *Ita legendum putavi, cum scriptio codicis, οἷαν nullum praebet sensum.*

^A And when the day of dawn is fulfilled, the morning star runs ahead, announcing the presence of the sun; so too did John, as a forerunner, run into Hades, being a lamp, and he announced to those therein that the Sun of righteousness is coming and will lead you [or them] out from there. Then those who were in Hades, hearing him, flocked to John, saying: "The Lord is present here; for great despair holds us. If indeed He is finally coming and is delivering us from this affliction, the things prophesied concerning Him have been fulfilled."

John, answering, asked the prophets, saying: "I beseech you, declare what each of you has prophesied concerning the Lord, so that those in Hades, hearing it, may become of good cheer."

And the prophet David, answering, said: "I knew that He is coming from the heavens, and I said: 'He shall descend like rain upon a fleece, and like a drop dripping upon the earth,' ^B because rain descending upon wool makes no sound."

And Isaiah, answering, said: "I knew that He is to be born of a Virgin, and I said: 'Behold, the Virgin shall have in her womb, and shall bear a Son, and they shall call His name Emmanuel.'"

Another prophet said: "I knew that He is to be born in Bethlehem, and I said: 'And you, Bethlehem, land of Judah, art by no means least among the rulers of Judah; for from you shall come forth for Me a leader, who shall shepherd My people Israel.'"

And another prophet said: "I knew that He is descending into Egypt, and I said, as if in the person of His Father: 'Out of Egypt I have called My Son.'" ^C

Another prophet said: "I knew that, in place of the twelve patriarchs, disciples are to serve Him, and I said: 'In place of your fathers, your sons have been born.'"

SECOND EDITION

^D ...runs ahead, as a morning star, announcing the presence of the sun; so too did John run into Hades, and being a lamp, he announced to them there that the Sun of righteousness is coming and does not tarry. For great despair held those therein; for they said, "Is He finally coming to set the world free from this affliction? Or has He not fulfilled the things prophesied about Him?" Others said, "Perhaps He is not coming? Perhaps He does not deign to endure death?" But the prophets protested, saying, "He must endure death for our sake; for we knew the things about to happen, and thus we prophesied in the world the presence of the Lord."

And John, answering, said to the prophets: "Come, I beseech you, and declare to me what you prophesied concerning the Lord, and if He is to come, so that those here who hear may become of good cheer."

And the prophet and king, the holy David, answering, says: "I speak first; and I said, 'He shall descend like rain upon a fleece.'" And Isaiah, answering, also said: "I knew, I knew that He is to be born of a Virgin in the flesh, and I said: 'Behold the Virgin shall have in her womb, and shall bear a Son, and they shall call His name Emmanuel.'" And another prophet, answering, said: "I knew that of the twelve patriarchs, twelve disciples are to serve Him, and I said: 'In place of your fathers, your sons have been born.'" And [index: entries preserved]

^A another answering said: "I also knew the miracles that He was about to perform, and I said: 'Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame man shall leap as a deer, and the tongue of the stammerers shall be clear.' And again, that He was about to do away with their Sabbaths, I knew, and I said: 'Your New Moons and your Sabbaths my soul hateth.'" And another answering said: "I knew that Judas is about to receive thirty pieces of silver to betray Him, and I said: 'They weighed for my price thirty pieces of silver.'" And Jeremiah answering said: "I knew that they are about to crucify Him upon a tree, and I said, as if in the person of the Jews: 'Come, let us cast wood into his bread, and let us blot out his life.'" ^B Another answering said: "I knew that they are about to exalt Him upon a rock, and I said: 'When my heart was in anguish, Thou hast exalted me upon a rock.'" And another of the prophets answering said: "I knew that they are about to crucify Him with robbers, and I said: 'And He was numbered with the transgressors.'" And another answering said: "I knew that they are about to give Him gall and vinegar to drink, and I said: 'And they gave me gall for my food, and in my thirst they gave me vinegar to drink.' And again, that they are about to place Him in a monument, I knew, and I said: 'They have laid me in the lowest pit, in darkness and in the shadow of death.'" And another answering: "I knew," he said, "that the gates of hell are to be crushed and broken by Him, and I said: 'He shall break the gates of brass, and cut in sunder the iron bars.'" ^C And another answering said: "I knew that He is to raise up the dead who are in hell, and I said: 'The dead shall rise, and they that are in the graves shall awake.'"

ANOTHER EDITION

Another prophet answering said: "I also knew that He was about to perform miracles, and I said: 'Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame man shall leap as a deer, and the tongue of the stammerers shall be clear.' And another said: 'I knew that His disciple is about to betray Him, and I said: 'He that eateth bread with me hath lifted up his heel against me.'" And another answering said: "I knew that he is about to receive thirty pieces of silver and betray Him, and I said: 'And they set my price at thirty pieces of silver.'" And another answering said: "I knew that He is about to be brought to judgment, and I said: 'The Lord Himself shall come into judgment with the elders of His people.'" And Jeremiah answering said: "I knew that they are about to raise Him upon a tree, and I said: 'Come, let us cast wood into his bread, and let us destroy his life.'" And another answering said: "I knew that they are about to crucify Him with robbers, and I said: 'And He shall be numbered with the transgressors.'" And another answering said: "I knew that they are about to give Him vinegar and gall [to drink, and I said: 'And in my thirst they gave me] vinegar to drink.'" And another answering said: "I knew that He is about to trample upon death and hell, and I said: 'O death, where is thy sting? O hell, where is thy victory?'"

'"

^A As they were saying these things regarding each dispensation which the Lord was about to perform, and were rejoicing at the exhortation, Hades said to the Devil: "Of whom are these proud ones speaking? Why do they babble? And who is this who has arrived, that he has so gladdened them?"

The Devil, answering, said to Hades: "Do not at all be troubled or afraid because of their words. This one who has arrived is John the Baptist, and he is magnanimous. For even when he was on earth, he bestowed great benefits upon them and bore witness concerning that Man about whom he has now brought them good tidings; he proclaimed Him to be very great to them, and he caused me some small grief. He used to say to the world: 'This is He who is about to redeem Israel.' And I entered into Herodias, a beautiful woman, a servant of mine and a co-heir of my deeds, through whom I provoked the king; and this man I beheaded at a banquet, and I gave his head to the girl on a platter, and she played with it as if it were an apple. And as for Him whom he said was to redeem the world, he was not even able to save this man; but having heard of the death of John, and fearing that Herod might kill Him too, He fled into Galilee. Then I knew that He is a man, and for this reason He fears death, and I no longer concerned myself about Him. But, that I may tell you the truth, I was greatly grieved in the beginning and feared that He might ^B take us captive as well."

Hades, answering, said to the Devil: "See, brother, lest while we desire to gain everything..."

SECOND EDITION

And as the prophets were saying these things, and more than these, concerning each dispensation which the Lord performed, and as all were rejoicing at the prophets and at the good tidings of the Forerunner, Hades, seeing the conversation of the prophets and their joy, said to the Devil: "Of whom are these proud ones speaking? Why do they babble? And who is this who has now arrived, that he has so gladdened them and added courage to them? Of whom he brought them good tidings I do not know, but I see great joy among them."

The Devil, answering, said: "Do not at all be troubled; let them amuse themselves. This one who has now arrived and has emboldened them is John the Baptist; for he is a boaster. And indeed, even when he was in the world, he bore great witness concerning that Man about whom he now brings good tidings to them. For many heard him, and he troubled me; for he used to say to all in the world that He is the one who is about to redeem the world. Therefore I went into Herodias, a beautiful woman, my counselor and my co-heir of my deeds, and through her I stirred up kings, and I beheaded this man at a banquet and gave his head to the girl; and although this man said that He redeems the world, He did not even redeem this man Himself. But having heard regarding Him, and fearing that Herod might take Him away also, He fled into Galilee; and then, finally, I knew that He is a man and fears death, and I no longer concerned myself about Him."

Hades, answering, said to the Devil: "See, brother, and carefully investigate who He is, and whence He came, and whose son He is, so that we may not be mocked ^C lest we suffer loss. For neither of us is a friend of the other, but all are our enemies, brothers—if we should not... the kingdom of the heavens."

^A For there is no one among us who happens to be a friend; but all have become our enemies, and if we should fail, our mourning will be without consolation, our grief indescribable. For why do you think that these prophets gladly keep their bodies within the gates? And they speak such things: if they depart from here, how they will mock us! And I speak concerning those who do not expect punishment; if the multitude of the condemned and sinners should depart, they too have the power to laugh at our weakness, and the whole world will brand us with the mark of weakness. See then carefully, that we may not be mocked; for these rejoice greatly hearing concerning him.

The Devil, having heard these things, says to Hades: ^B I told you that you should not fear their words. For I know who he is, and I do not fear him; the man is Jesus, eating and drinking and sleeping; and his mother is called Mary, and his father is Joseph, skilled in the carpenter’s craft. They are from the city of Nazareth, and when he was born, Herod sought to kill him; and his parents, taking him, fled into Egypt. But even if he escaped my hands then, now he will fall into them, and I will bring him into your hands—for I shall enter into the Jews, and I will arouse their nation, and they will deliver him to the council, and they will crucify him, and they will remove his memory from the earth; and I will bring him into your hands; and then they will mourn. ^C Nevertheless, secure the gates with great security, and do not be afraid at their words; for they wish to frighten you.

ANOTHER EDITION

For these rejoice and are happy greatly hearing about him. See then carefully who he is, so that we may not, as we wish to gain one, suffer the loss of the whole world; and I do not care so much about the loss, as that we become a laughingstock and a spectacle; for it is not one or two who will mock us, but the whole world. For there is no one who is our friend, but all are enemies. The devil, answering, says to Hades: I told you, do not be afraid of the words spoken by them. I know who he is, and I do not fear him; he is a man, eating and drinking, and sleeping and toiling, and his mother is called Mariam, and his father is Joseph, skilled in the carpenter’s craft; and they are from the evil city of Nazareth.

NOTES

Hades’ kingdom on earth: through the envy of the devil, death entered into the world. A medicine of destruction; they made a covenant with him, that they are worthy to be of his portion. Hades and the Devil, soul-conductors. "And he will send many valiant souls to Hades" (Homer, *Iliad* I, 3). ^D *To brand* (διαγράφειν): to brand in a legal sense, as in Demosthenes and Lysias, and is used for legal and judicial condemnation. *To be opposed to oneself* (Repugnare sibi videntur): For to deliver into hands is the same as to subject to power; this happens when the souls of the dead enter into the kingdom of Hades, to which, besides the underworld, there is no territory, no power (Ps. ix, 14; Isa. xxxviii, 10; Sap. xvi, 15). If, therefore, Hades is to receive new subjects, he opens his gates so that they may be able to enter. But here the devil urges, which seems to imply a plan not to receive the soul of Christ. Our author portrays the devil as a master of contradiction, uncertain, disturbed, and not consistent with himself. Now he expects the soul of Christ as a very ready prize, and incites Hades; he tries to ward off and exclude such a terrible person. One must therefore say with Tertullian: "The serpent has slipped up" (*Adv. Prax.* c. 1)! But although these things are most true, in our place there is no need to resort to them. The devil orders the gates to be closed, now not for the sake of Christ, but for the sake of the prophets. He fears the eruption and exit of all of them, which Hades had hinted at in the preceding words: "if they depart from here," and: "if the multitude should depart," etc. If, therefore, we understand not of entry, but of exit, all things cohere well.

^A And when the devil had said these things, he went to the Jews. And he began to prepare an ambush against the Lord, desiring to kill Him. For the Prophet also foretold this: "He sits in ambush with the rich in secret places, to kill the innocent." The Jews therefore began to make a council against the Lord; as it has been said in the Gospel, that "the Jews, [the Pharisees], gathered and took counsel against the Lord, that they might destroy Him." And see the precision of the evangelist. He did not say that "the Jews made a council," but "they took counsel." And the foolish Jews knew not that they could not destroy Him who had come to save those who were perishing, as the prophet said: "He blinded their eyes so as not to see; and their hearts they closed in hardness, their ears, like asps, they stopped, and with their ears they heard heavily." But if they rejected the healing, we nations have received that healing, we who worship the cross, as Isaiah said: "By his stripes we are all healed, and we have received sight." They stopped their ears, that they might not hear the Scripture; we have obeyed the voice of the Lord saying: "Come unto me, all you that labor and are burdened, and I will refresh you." Let no one ^B be deterred from coming to repentance, let no one be afraid, whether he be a magician, or a publican, or a blasphemer: "I came not to judge the world, but to save the world." While the Lord was saying these things, and was sending forth for salvation those who were perishing, and healing every disease and every infirmity among the people, the devil ^C into the hearts of the Jews—

SECOND EDITION

^A them, making them maniacs (49). For he cast darkness upon them, because they saw a kindness being done on the Sabbath and did not believe; rather, they were becoming maniacs, they were being sawn asunder, and were saying: This man is not from God, because he does not keep the Sabbath. And they did not know that He is Lord both of man and of the Sabbath.

O what an evil thing is disobedience! And into what a pit of destruction it brings a man down! Hate disobedience, which hates you and seeks to destroy you; love obedience, which loves you and wishes to save you; for obedience is life, but disobedience is death. Learn also from yourself, that when you disdained Him who was calling you to salvation, you subjected yourself to Satan, and you were nothing else but a whitewashed sepulcher and an animate corpse. For whoever is disobedient to God and subjects himself to Satan, that man, though living and walking, is dead. Such were you also, when you were disobedient, but when you obeyed my voice and came to repentance, the devil (50) departed from you; he fears even your shadow now. Obedience is the source of many good things; it possesses every grace, every joy. ^B

But let us return to the matter at hand. For because of this, the holy Scripture says: Children, obey your parents in the Lord (Ephes. VI, 1). Acquire obedience, then, O son, and remember that through obedience you are about to be deemed worthy of the apostolic throne (51) and to be numbered in the choir of the apostles, in Christ Jesus our Lord.

SECOND EDITION

...setting them against the Lord, he made them maniacs, he cast darkness upon them. They saw a kindness being done on the Sabbath, and they did not give thanks, but were becoming maniacs, were being sawn asunder, and were saying: This man is not from God, because he profanes the Sabbath and does not observe it; and they did not know that the Lord is the God of man and of the Sabbath. But every hour they had envy and jealousy ^C because he did not observe the Sabbath. Then, tell me, O Jew, because he does not observe the Sabbath, do you envy him, and do you not believe him when he gave you manna in the wilderness, and caused water to spring from the flinty rock, and set down the quail like dust in the camp? Why did you worship a calf instead of God? Which of the prophets did you not persecute, O lawless Jews? Whom did you not kill? You sawed Isaiah asunder; you shut Jeremiah in a pit of mire; and to all the rest you brought similar things. What evil, then, remains for you to do, unless you stretch out your hands against the Lord and completely inherit the eternal fire? But the Lord has called us back from this fire through His own passion and the grace of...

to be numbered among the choir of the apostles; in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.

SECOND EDITION

of the precious cross; with whom to the Father together with the Holy Spirit [be] glory, power, honor, now and always, and for ever and ever. Amen.

II.

Oration on the Betrayal of Judas.

Sermon by the same on the betrayal.

SECOND EDITION

On the betrayal of Judas.

The devil remained with the Jews, ^A not withdrawing but attacking them so that they might crucify the Lord. And the miserable one did not know that if He should be crucified, he would have completely destroyed himself. He did not know that the death of the Lord becomes the resurrection of the world. He did not know that the cross, upon which he thinks to crucify Him, stands as the safeguard of the world. Since the Jews did not dare to seize Him, the devil, having at once found an entry of greed into Judas, began to prepare the betrayal through him; he began to make him desirous of money. When the Lord had come to Bethany and had entered the house of a certain Pharisee and was reclining, a woman having an alabaster jar of precious ointment entered and poured it over the feet of the Master. Judas, who was about to betray Him, seeing this, said, "Why this waste of ointment? For this ointment could have been sold for three hundred denarii and given to the poor." It was not at all, Judas, that you cared for the poor, but you are justly grieved over the three hundred denarii, since you were about to agree to [sell] the Maker of the ointment and the Master for thirty pieces of silver. And so, the devil found an entry into him through insatiable avarice, and he prepared him for the betrayal. Hence, going to the Jews, he says to them, "What do you wish to give me, and I will deliver Him to you?" Who would not weep? ^B The devil remained with the Jews, ^C not withdrawing, but attacked them [that they might] crucify the Lord. And the miserable one does not know that if He is crucified, he is destroyed. He does not know that the death of the Lord stands as the safeguard of the world. He did not perceive that if He dies, he is destroyed. And since the Jews were not able to seize Him, until Satan, having found an entry of greed, began through him to prepare the betrayal, he began to make him desirous of money through covetousness. For when, he says, the Lord came into the land of the Canaanites and entered into the house of a certain Pharisee, He was reclining there. And behold, a woman having an alabaster jar of precious ointment entered and poured it upon the feet of the Master. Judas, who was about to betray Him, seeing her, says, "Why this waste? For this could have been sold to the poor." Not so, Judas, ^D not so; it was not for the sake of the poor that you cared, but for the sake of covetousness. And you are justly grieved over the three hundred denarii, when you yourself agreed to [sell] the Lord Himself for thirty denarii. From that time on, Satan found an entry into him through covetousness, and he prepared him for the betrayal. Hence, going to the Jews, he says to them, "What do you wish to give me, and I will deliver Him to you?"

^A Who would not weep at the excess of this statement? My joints tremble; my mind is distraught at this word: "What do you wish to give me, and I will deliver Him to you?" What do you wish to receive, tell me? For they possess nothing worthy of the Master. The world is not equal in value to one man, according to the Scripture. What do they have to give that is worthy of the Master who created the world? Come, let me interrogate you, O Judas; tell me, why do you deliver Him? Did He fall short in your case compared to the other disciples? Did He grant them something greater? Did He not make you a participant in their grace as well, that you deliver Him? Were you not present when He said: "What will it profit a man if he gains the whole world and forfeits his own soul?" ^B There is nothing higher or more precious than this; it is better than all things, even if someone should gain the whole world; it holds no benefit for him in the loss of his soul. You chose to receive thirty pieces of silver, unhappy one, and to forfeit your soul! Did He not warn you along with all the others, saying: "Do not provide two tunics, nor bags, nor a staff, nor copper in your belts"? The others did not go past the Master’s words; but you, wretched one, went past them, and became a lover of money.

Tell me then: What did He promise those others that was greater? Did He not say to all of them, "You will sit on twelve thrones, judging the twelve tribes of Israel"? Did He not say to all, "Behold, I have given you the authority to tread upon serpents and scorpions, and over all the power of the enemy"? ^C He granted you the power to tread upon serpents and scorpions, and by implication the power to bring them into subjection, nor did He deprive you of any of His grace; yet you were armed for betrayal! And to such an extent, He did not separate you from the fellowship...

SECOND EDITION

^D Who would not weep at the excess of the statement, beloved? My joints tremble, my mind is distraught at this word: "What do you wish to give me?" How was your tongue not paralyzed? How did your lips not become numb? How was the entire instrument of your body not withered? How did this mouth not grow cold, having uttered the word, "What do you wish to give me, and I will deliver Him to you?" You wretched one, what do you wish to receive? Tell me. For they possess nothing worthy of the Master; the world is not the equal in value of one righteous man, according to the Scripture of the Master who created the whole world. "What do you wish to give me, and I will deliver Him to you?" Did He fall short in your case compared to the other disciples, or did He grant them something greater? Did He not make you a companion in their grace, and you deliver Him? Were you not present also when He said: "What will it profit a man if he gains the whole world, but forfeits his own soul?" If, having gained the whole world, you have no profit in the loss of your soul, do you choose, you wretched one, to receive thirty denarii and forfeit your soul? He warned all of you together, saying, "Do not possess two tunics, nor bag, nor staff in your hand, nor copper in your belts," and all the many did not go past the Master's words. Tell me, did He promise them something greater? Did He not say to all of them that "You will sit on twelve thrones, judging the tribes of Israel"? He did not fall short of any grace toward you, and you were armed for the betrayal! And to such a degree, not one of the other disciples went away, because even when He knew your deceit of the betrayal, having blessed the bread and the cup at the table and given them to all, and

^A did He not also wash your feet? He deprived you of nothing that was given to the others: why then do you betray Him? Tell me: did He ever say to you a harsh word, that you should plot such things? You were at the table, and your hand shared in His bread, and your soul conspired against His life! O Judas! Why have you done this, becoming an enemy of the Lord? You became a friend of the devil and were delivering Him up! Was not the thing being done wicked enough for you? Yet He loved you as Himself and kept you as a dinner companion and one who sat at the same table. Did you venture to do such an evil thing? For this reason David also foretold as if in His person, saying: "If an enemy had reviled me, I would have endured it; if he who hated me had boasted against me, I would have hidden myself from him; and, he who ate my bread increased his treachery." Woe to you, Judas, that while being a friend of the Lord, you were about to become a traitor for money; and you did not know, wretch, that you had senselessly become a lover of that for which you lusted, and of which you would become the heir of many evils.

For since a miserable death by the noose is upon you, it does not even allow you to live half of your years ^B (60): "For men of blood and treachery shall not live out half their days."

SECOND EDITION

He made you a participant. And when He girded Himself with a towel and washed the feet of the disciples, He likewise washed your feet just as He did theirs; He deprived you of no good thing, and why do you now betray Him? Tell me: did not all the apostles, when they finally knew that you were betraying Him, rebuke you, saying, "Depart from us, you lawless one?" But the Lord, having compassion on you, said, "Let him remain with us yet today." He did not destroy you; He did not say, "Depart from Me, treacherous traitor, greedy one, for you are not worthy to eat and drink with Me," and in order that you might not think that He did not know your treachery, He caused you to dine with Him. And again at that same table He says, "He who dips his hand with Me in the bowl, he will betray Me." And He did not say to you, "Rise from My table, traitor." He returned no evil to you, but you plotted this out of your own choice; you were at the table, and your hand was sharing the bread, and your soul was conspiring against His price. O Judas, you have done this, and now you are an enemy of the Lord and are betraying Him. Was not the thing being done evil enough for you? But you, whom He loved as Himself and kept as a dinner companion and one who sat at the same table, you ventured to do such a wicked thing? Woe to you, Judas, that while being a friend of the Lord, you became a lover of silver instead, wretch, and chose to become its traitor. And you do not know what you have lusted after; you are not becoming an heir of silver because of your treachery, since a miserable death by the noose is present, and I do not think that you will ever reach the half of your years: "For men of blood and treachery shall not live out half their days." And you ^C have no excuse of defense, if you persist in wickedness.

NOTE.

(59) And so far did He not exclude him from the communion of the bread and the cup. The opinion, therefore, of Eusebius is that Judas was present and a guest when Christ instituted the Supper. We have, therefore, a new witness for this interpretation, which Chrysostom also defends. For he says in 1. c. p. 414, in clear words agreeing with ours: But it is established that many of the Fathers, following the author of the *Apostolic Constitutions*, lib. v, c. 14, Hilary and other authors, have denied this from John xiii, 30, and that no dispute has occurred at any time regarding this matter in both directions. Cf. Hoornbeck *Miscell. sacr.* lib 1, c. 49; Jo. Fr. Hebenstreit, *Dissertat. de Juda* p. seqq.; J. A. Stark, *Geschichte der christlichen Kirche im ersten Jahrhundert*. Th. ... which is read in Theophylact on the Passion of the Lord in Combefisii *Bibl. Patr. concionator*. t. III, p. 566, where it is said: "For Judas received the bread, and did not eat, but hid it, to show the Jews that Jesus called the bread His body; but he drank the cup unwillingly, when he could not hide it." From such conjectures our author is immune.

(60) These words should not be pressed, by which, as it seems, the author merely wished to say this: that Judas, his term of life not yet completed, perished by a premature, voluntary, and violent death. For although the ancients have disputed much about the life and death of Judas Iscariot, concerning whom are to be consulted the individual books written by J. F. Gronovius, Jac. Perizonius, G. H. Gætze, Jo. Fr. Hebenstreit, and others, we have found no discussion regarding his age and the year of life in which he perished. Perhaps the origin will be able to arise from a sinistral interpretation of the words of Acts 1 [:18] (or, as Zonaras in *Lexic.* t. 1, p. 691, pleases: "Having fallen headlong, he burst asunder.")

") no†: They shall not halve their days. And did you not know ^A that because of those paltry pieces of silver, the injustice of your fathers shall not be blotted out, and the sin of your mother shall not be blotted out? Because of those pieces of silver which you agreed to take, let another take your bishopric, and in your tabernacles let there be no one to inhabit them. Because of those pieces of silver, you put on a curse like a garment. Because of those pieces of silver, you became a stranger to many good things and an heir to many evils—an exile from Paradise and an heir of Gehenna (61). Because of those pieces of silver, you became an enemy to myriads of myriads and thousands of thousands of hosts of angels; but you became a friend to one alone, the devil. Because of those pieces of silver, you were separated from the holy choir of the apostles and were numbered with the demons; you departed from the Master’s throne and stood beside Tartarus; you stripped off your glory and girded yourself with the cord of the noose. Because of those pieces of silver, you rejected the light of life and longed for eternal darkness. O Judas! Why have you done this? You took silver and betrayed the Lord. O Judas! For thirty pieces of silver you sold the Creator of heaven and earth? What are you doing, Judas? How are you selling Him? If you are going to sell, at least recognize how you are selling. If you had a skilled slave, for how much would you sell him? I suppose for not less than thirty gold pieces, because of his skill. And you sell Him who created his own art and the whole world in six days for thirty pieces of silver, you wretch! Every creature that you see, He Himself made ^C in six days.

After he had gone forth and been parted from the apostolic choir

SECOND EDITION